Surya Gita Chapter 2

सूर्य उवाच
अथातः संप्रवक्ष्यामि कर्माणां पंचभूमिकाः। उत्तरोत्तरमुत्कर्षाद्विद्धि सोपानपंक्तिवत्॥१॥
I shall now tell about the five grades of karma. Know each of them to be superior to the previous one, just like the successive steps of a ladder.

प्रथमा तांत्रिकी प्रोक्ता परा पौराणिकी मता। स्मार्ता तृतीया तुर्या तु श्रौता संकीर्तिता बुधैः॥२॥
Tantriki is called the first; Pauraniki is considered superior to it; Smaarta is the third and Shrautaa is proclaimed to be the fourth by the wise men.

पंचमी त्वौपनिषदा विबुधोत्तमसम्मता। यस्याः परं न किंचित्स्याद्वाच्यं ज्ञेयं च सत्तम॥३॥
O great Aruna! Upanishadic is agreed upon by the great intellectuals to be the fifth; superior to which there is nothing to be said or known.

स्वेच्छं कर्माणि कुर्वन्यः प्रमाणाश्रयणं विना। तन्त्रोक्तानि करोत्येष कर्मी प्राथमिको मतः॥४॥
The one who performs the duties mentioned in the tantras on his own will, without relying on the authority, that is the tantras, he is considered to be the first kind of doer.

तानि तन्त्रोक्तकर्माणि त्यक्त्वा पौराणिकानि यः। करोति तन्त्रसम्बन्धीन्ययं कर्मी द्वितीयकः॥५॥
Abandoning those duties prescribed in the tantra, the one who performs the duties related to the tantra prescribed in the Puranas, he is the second kind of doer.

त्यक्त्वा तान्यपि यः स्मार्तान्यनुतिष्ठति सर्वदा। श्रुतिसम्बन्धवन्त्येष तृतीयः कर्म्युदीर्यते॥६॥
Abandoning even those, the one who always performs the duties related to the Vedas prescribed in the smritis, he is called the doer of the third kind.

यश्च तान्यपि सन्त्यज्य श्रौतान्येवाचरत्ययम्। कर्मी धर्मार्थकामानां स्थानं तुर्योऽभिधीयते॥७॥
And who, having abandoned even those, performs only the vedic duties, which are related to dharma, artha and kaama, he is called the doer in the fourth position.

श्रौतान्यपि च यस्त्यक्त्वा सदौपनिषदानि वै। करोति श्रद्धया कर्माण्ययं मोक्षी तु पंचमः॥८॥
And who, having abandoned even the vedic duties, always performs the upanishadic duties with faith, he strives for liberation and is the doer of the fifth kind.

यान्यौपनिषदानां स्युरविरोधीनि कर्माणाम्। श्रौतादीनि सुसंग्राह्यान्यमलानि मुमुक्षुभिः॥९॥
All those duties of the vedas etc. which are stainless and are not opposed to the duties of the upanishads, let them be accepted by the ones striving for liberation.

कर्माण्युपनिषत्सु स्युर्ब्रह्मैकार्थासु वै कथम्। इति शंक्यन्नकुर्वन् हि विधिरस्ति जिजीविषेत्॥१०॥
Or else doubting thus "How there be duties prescribed in the Upanishads which have only Brahm as their subject?", one can still, as allowed by rule, desire to live without doing anything.

ईशावास्यादिवेदान्तप्रोक्तान्यामरणादपि। कुर्वन्नेव विमुच्येत ब्रह्मवित्प्रवरोऽस्तु वा॥११॥
Doing the duties prescribed in the Ishavasya and other upanishads until death, one shall attain liberation or else should become an excellent knower of the Brahm.

यतयस्त्यक्तगार्हस्थ्या अपि स्वोचितकर्मभिः। आश्रमं पालयन्तः स्वं कैवल्यं प्राप्नुयुः परम्॥१२॥
Even the ascetics who have abandoned household duties, by performing the duties suitable to their ashrama, may obtain supreme liberation.

कर्मप्रजाधनानां यस्त्यागः समभिधीयते। कामैकविषयत्वेन स यतेर्न विरुध्यते॥१३॥
The abandonment of work, children and wealth, along with fulfillment of desire as one aim, which is required of an ascetic, does not obstruct his liberation .

संन्यासिनो हि कर्माणि नित्यानि विमलानि च। श्रेयोऽर्थानि विधीयन्ते परिव्राजेऽब्जजन्मना॥१४॥
Upon becoming an ascetic, the duties which are pure and oriented towards welfare, that is liberation, have been assigned to a renunciate by Brahma.

अपेतकाम्यकर्माणो यतयोऽन्येऽपि वा जनाः। सद्यः क्रमेण वा मुक्तिमाप्नुयुर्नात्र संशयः॥१५॥
Those who have given up activities to fulfill their desires, whether they be ascetics or other men, they obtain liberation, whether it be instantaneously or step by step. There is no doubt about this.

पंचमीं भूमिमारूढः ज्ञानोपासनकर्मभिः। शोकमोहादिनिर्मुक्तः सर्वदैव विराजते॥१६॥
By the virtue of knowledge, worship and actions, the one who has ascended to the fifth grade of karma and is free from sorrow, delusion etc, he always shines.

न ज्ञानेन विनोपास्तिर्नोपास्त्या च विनेतरत्। कर्मापि तेन हेतुत्वं पूर्वपूर्वस्य कथ्यते॥१७॥
Neither can worship be possible without knowledge and neither can knowledge be possible worship. Because of same reason, karma is also said to be the cause of each of these two (that is worship and knowledge).

यद्वा यावन्न हि ज्ञानं तावन्नोपासनं मतम्। यावन्नोपासनं तावन्न ज्ञानं च कथंचन॥१८॥
Or else, as long as there is no knowledge, so long there can be no worship. And as long as there is no worship, there can be no knowledge in any way.

ज्ञानं यावन्न कर्मापि न तावन्मुख्यमीर्यते। यावन्न कर्म तावच्च न ज्ञानं साधुसम्मतम्॥१९॥
As long as there is no knowledge, so long action is also not considered worthwhile. And as long as there is no action, until then knowledge is also not approved by the good.

यावन्नोपासनं तावन्न कर्मापि प्रशस्यते। यावन्न कर्मोपास्तिश्च न तावत्सात्त्विकी मता॥२०॥
As long as there is no worship, until then action is also not praised. And as long as there is no action, so long worship is not considered saatvik (pure).

ज्ञानोपासनकर्माणि सापेक्षाणि परस्परम्। प्रयच्छन्ति परां मुक्तिं नान्यथेत्युक्तमेव ते॥२१॥
Knowledge, worship and action, mutually depending on one another, yield supreme liberation and not otherwise. This is what has been said to you.

एतेषु साधनेष्वेकं त्रिषु यत्किंचिदत्र यः। त्यजेदसद्गुरूक्त्या स नाश्नुवीत परामृतम्॥२२॥
Whosoever, being asked an evil teacher, abandons whichever amongst these three means, he cannot obtain the supreme nectar.

नानाविधानि ज्ञानानि नानारुपा उपास्तयः। नानाविधानि कर्माणि श्रुत्यन्तादिषु संविदुः॥२३॥
There are various kinds of knowledges, various forms of worship and various kinds of actions which (men) know of which are known in the upanishads and other texts.

सम्बन्धस्तु त्रयाणां स्यादुचितः शिष्टवर्त्मना। निपुणैश्च सुविज्ञेयमुबन्धचतुष्टयम्॥२४॥
There should be a proper relationship between the three along any taught path (to liberation). The fourfold factors (four factors determine success in any endeavour - 1. Adhikari 2. Vishaya 3. Sambandha 4.Prayojana) should be correctly known by skilled people.

अनुबन्धाविरोधेन त्रयाणां चेत्समुच्चयः। कृतः स सद्यः प्राप्नोति तृप्तिं मानवपुंगवः॥२५॥
If the three, knowledge, worship and action, are brought together so that there is no opposition between the four factors, then that heroic man obtains supreme contentment immediately.

अनुबन्धपरिज्ञानं विना मुक्त्यै प्रयत्नवान्। न मुक्तिं विन्दते कोऽपि साधकादिविपर्ययात्॥२६॥
No one who strives for liberation without proper knowledge of the fourfold factors, can obtain liberation because of opposition between the practitioner and other factors.

भोगाधिकारी मोक्षं चेत्फलमिच्छेत्कदाचन। अनुबन्धस्य विज्ञानं कथं नु स्यात्समंजसम्॥२७॥
If ever one who qualifies for worldly enjoyments, desires the fruit of liberation then how can there be consistency between the fourfold factors?

अधिकारानुगुण्येन सम्बन्धः परिकीर्तितः। तत्संबन्धानुगुण्येन विषयश्च प्रकीर्तितः॥२८॥
According to the nature of one's qualification, sambandha is determined. According to the nature of sambandha, the vishaya or the object of study is determined.

विषयानुगुणं प्रोक्तं प्रयोजनमतो बुधैः। अनुबन्धाः सुविज्ञेया ज्ञानोपासनकर्मसु॥२९॥
The fruit, according to wise men, is said to be according to the object of study. In knowledge, worship and action, the fourfold factors should be correctly known.

वर्णाश्रमाणां सर्वेषामनुष्ठेयेषु कर्मसु। अविद्वान्संशयात्मा चेदनुवर्तेत पूर्वकान्॥३०॥
If a man ignorant of the actions prescribed for all the four ashramas, and out of doubt simply imitates the previous men;

विद्वान्चेत्संशयात्माभूच्छास्त्रे स्वमतिनिश्चितम्। आचरेत्तु न शिष्टस्याप्यबुधस्य पितुर्मतम्॥३१॥
Or if a knowledgeable man became doubtful about the (actions prescribed in the) shastras and performs actions as he deems fit or follows his ignorant father's views and not the views of wise men;

स्वकूटस्थबुधाचारः साधुसंविदितो यदि। विद्वानपि त्यजेत्स्वीयं तद्विरुद्धमसम्मतम्॥३२॥
If the actions of a man dwelling in his Self are approved (for imitation) by the wise men, then even a knowledgeable man would reject his (ashrama's prescribed duties and follow the enlightened man). This is contrary and unapproved of.

पूर्वाचारानुसरणं कर्ममात्रे नियम्यते। ज्ञानोपासत्योस्त्वबाह्यत्वादन्यथापि च युज्यते॥३३॥
Following previous men is approved of only with respect to actions. In knowledge and worship, because of them being non-exterior, the other view is enjoined (that is one should not follow the previously enlightened men with respect to knowledge and actions).

पूर्वकेष्वपि सांख्येषु स्वस्य युज्यते योगिता। अन्यथापि च नैतेन प्रत्यवायः कियानपि॥३४॥
One maybe or may not be qualified with respect to the knowledge of the earlier men. By this there does not follow even a little harm.

यदि पूर्वविरोधेन कुर्यात्कर्माणि मानवः। स मूर्खो भवति क्षिप्रं प्रत्यवायी न संशयः॥३५॥
But if a man performs action contrary to the actions of earlier men then he is, without doubt, a fool and has to bear harm quickly as a result.

नैमित्तिकानामकृतौ काम्यानां च न कश्चन। प्रत्यवायोऽत्र वामुत्र लोके भवितुमर्हति॥३६॥
Upon not performing the naimittic and kaamya duties, no one has to bear any harm as a result, either in this world or in the other.

नित्यानां त्वकृतावत्रामुत्र वा प्रत्यवायभाक्। भवेदवश्यकार्यत्वादाश्रमच्युतिहेतवे॥३७॥
But upon non-performance of one's nitya duties, because of their being obligatory, one falls from one's ashram and has to surely bear harm here as well as in the world-after.

न स्यादकरणं हेतुरभावात्मतया ततः। नित्याकरणहेतुः प्राक्कर्म चेत्प्रत्यवायकृत्॥३८॥
Thus, actionlessness along with absence of the knowledge of Self, does not become the cause of harm but non-performance of nitya duties does become a cause of harm since nitya-duties result in harm if not performed.

अकृतौ प्रत्यवायस्य श्रवणं व्यर्थमेव तत्। पूर्वकर्मफलादन्यफलस्यानवधारणात्॥३९॥
The commonly heard opinion that upon becoming actionless, one has to face harm because of non-performance, such an opinion is incorrect since the fruits of previous karma (nitya karma) do not exclude the fruits of other karma (naimittik and kaamya).

अतो नाभावता युक्ता नित्यकर्माकृतेर्यथा। निषिद्धाचरणं भावस्तथैवाकरणं मतम्॥४०॥
Hence, just like non-performance is not appropriate for one who does not do his nitya duties, similarly performance of prohibited actions is held like actionlessness.

विहिताकरणस्यापि भावात्मत्वोररीकृतेः। आस्तिकत्वमिह प्राहुरन्यथा नास्तिकत्वतः॥४१॥
One who has been prescribed actionlessness (that is a doer of the fifth stage), who is otherwise an atheist (in the sense of not having to bear the fruits of his actions), by extending the definition of self-realization in this context, he is said to be like a theist (that is he will have to face the fruits of his actions, whether it be not performing nitya duties or performing prohibited actions).

पूर्वकर्मफलस्यापि नित्याकरणकर्मणः। पापस्य दुःखहेतुत्वं पृथगेवावधार्यते॥४२॥
A different kind of an opinion is held with respect to the sins, accrued either from past actions or by not performing the nitya duties, in terms of their generation of sorrow.

अज्ञानाद्विहिते लुप्ते ज्ञानाद्वा कर्मणि स्वके। प्रायश्चित्ती भवेन्मर्त्यो लभेद्दुर्जन्म वा पुनः॥४३॥
If actions are performed out of ignorance or not performed knowingly, then one ought to do penance or else obtain a low birth in the next life.

बुद्धिपूर्वं त्यजन्नित्यमनुतापविवर्जितः। अनाश्रमी नरो घोरं रौरवं नरकं व्रजेत्॥४४॥
If one not belonging to any of the four ashrams, knowingly abandons one's nitya duties, without performing penance then he shall go to the terrible Raurava hell.

जीवन्मुक्तस्य नित्येषु यदि लुप्तानि कानिचित्। न तेन प्रत्यवायोऽस्ति कैश्चित्स्वाश्रमसिद्धितः॥४५॥
But if a jivanmukta does not perform some of his nitya duties then by the non-performance of any of those duties, he does not have to suffer any harm as a result because he has obtained perfection in his ashrama.

प्रायश्चित्तनिवर्त्यानि निषिद्धाचराणि च। प्रायश्चित्तमकुर्वन्तमपि लिम्पन्ति नैव तम्॥४६॥
The performance of actions which annul one's penance or actions which are prohibited, do not affect him, the jivanmukta, even if he is not performing penance.

कर्म शुद्धमशुद्धं च द्विविधं प्रोच्यते श्रुतौ। तत्राशुद्धेन बन्धः स्यान्मोक्षः शुद्धेन देहिनाम्॥४७॥
In the Vedas, actions are declared to be twofold, pure and impure. Amongst these, by impure actions, a man suffers bondage and by pure action he gets liberation.

अशुद्धं च तथा प्रोक्तं पुण्यं पापमिति द्विधा। परस्परं न बाधोऽस्ति तयोरत्राविरोधतः॥४८॥
Impure actions are again twofold, meritorious and sinful. There is no obstruction between these two because they are not opposed to one another.

सुखसुःखे समस्तस्य जन्तोर्याभ्यां प्रसिध्यतः। तयोर्न वशमागच्छेच्छुद्धमात्रेण संस्थितः॥४९॥
By the fruition of which two, all beings have to endure worldly happiness and sorrow. One ought not come under their grip by abiding by the pure actions.

शुद्धं नित्यमनन्तं यत्सत्यं कर्म निगद्यते। नित्यशुद्धविमुक्तात्मसाक्षात्कारार्थकं विदुः॥५०॥
The duties which are said to be pure and nitya, they are performed for the purpose of realizing the eternal, pure and ever free Self.

विशुद्धैः कर्मभिः शुद्धानीन्द्रियाणि भवन्त्यलम्। इन्द्रियेषु विशुद्धेषु मनः शुद्धं स्वतो भवेत्॥५१॥
By pure actions, the sense become pure. When the senses become pure, the mind automatically becomes pure.

शुद्धे मनसि जीवोऽपि विशुद्धो ब्रह्मणैकताम्। उपेत्य केवलानन्दं निष्कलं परमश्नुते॥५२॥
When mind becomes pure, the pure jiva attains oneness with the Brahm and enjoys supreme and undivided bliss.

बाह्यमभ्यन्तरं चेति शुद्धं कर्म द्विधोच्यते। बाह्यं स्नानादि नित्यं स्याद्ध्यानाद्याभ्यान्तरम् परम्॥५३॥
Pure action is twofold, external and internal. Nitya external pure actions are like bath etc while meditation etc. are nitya internal pure actions.

अतः शुद्धेरशुद्धानां नाशो भवितुमर्हति। न शुद्धव्यतिरेकेण प्रयत्नान्तरमिष्यते॥५४॥
Hence by pure actions, impure actions ought to be destroyed. No effort should be made for actions other than the pure ones.

विशुद्धकर्मनिष्ठास्ते यतयोऽन्येऽपि वा जनाः। अत्रैव परिमुच्यन्ते स्वातंत्र्येण परामृतात्॥५५॥
Those dedicated to the performance of pure actions, whether they be ascetics or other men, they get liberated all by themselves here itself, because of the (blessings of?) supreme deathless one.

आरूढः पंचमीं भूमिं शुद्धेनैवावतिष्ठते। अतोऽत्र मतिमान्नित्यं पंचम्यभ्यासमाचरेत्॥५६॥
One who has ascended to the fifth level of doers, he always performs pure actions. Hence an intelligent man should always perform the duties of the fifth level.

इन्द्रियाणि विशुद्धान्यप्यशुद्धानां विवर्जनात्। शुद्धानामप्यनुष्ठानाद्धीमांस्तानि न विश्वेसेत्॥५७॥
Even if the senses have become pure because of abandoning impure actions and performing pure actions, an intelligent man should never trust them.

अशुद्धेषु प्रवर्तेरन्पूर्ववासनया स्वतः। तेभ्यो नियम्य शुद्धेषु नित्यं तानि प्रवर्तयेत्॥५८॥
They shall automatically indulge in impure actions because of the earlier vaasaanas. One should pull them away from the impure vaasaanas and indulge them in the pure actions.

इन्द्रियाणां च मनसः प्रसादं शुद्धकर्मभिः। उपलभ्यापि दुर्बुद्धिरशुद्धेह प्रवर्तते॥५९॥
Even after obtaining peace of mind and senses through pure actions, the mean intellect still remains impure.

प्रसन्नमनसः स्वास्थ्यात्सुखं किंचित्प्रजायते। तावन्मात्रेण तृप्तस्तु क्रमेणाधः पतेन्नरः॥६०॥
In the one with a peaceful mind, because of being in a sound state, some happiness does arise. But by being satisfied by that itself, a man falls down to lower levels one by one.

तृप्तिरल्पसुखप्राप्तौ महानर्थैककारणम्। अतस्तृप्तिमनाप्यैव शुद्धं नित्यं समाचरेत्॥६१॥
Satisfaction upon attaining little happiness is the single cause of great misfortune. Hence, without dwelling in satisfaction, one should constantly perform the pure duties.

यथा विषयभोगेषु विना तृप्तिं पुनः पुनः। प्रवर्तते तथा नित्यं यः शुद्धेषु स बुद्धिमान्॥६२॥
Just like a man indulges in the pleasures of the senses again and again, without experiencing any satisfaction, similarly one who always indulges in the pure actions, he is the intelligent one.

शुद्धं शुद्धेन वर्धेत शुद्धः शुद्धं ततो व्रजेत्। अशुद्धमप्यशुद्धेनाशुद्धोऽशुद्धं तथा नरः॥६३॥
A man should enhance one's purity by pure actions; then one becomes pure and goes towards the pure (Self). Similarly, if a man enhances one's impurity by impure actions, he becomes impure and moves towards impurity.

यदेन्द्रियमनःप्राणाः शान्ताः सुप्ताविवाभवन्। शुद्धाशुद्धोभयातीतस्तदा तृप्तिं परां व्रजेत्॥६४॥
When the senses, mind and praanaa become steady and stable, as they are in the state of sleep, then the one who is beyond the pure and impure, secures supreme satisfaction.

यावन्नेन्द्रियसंशान्तिर्यावन्न मनसोऽप्ययः। यावन्न प्राणशान्तिश्च तावच्छुद्धं समाचरेत्॥६५॥
Until one's senses become peaceful, until one's mind is not dissolved, until one's praanaas are not peaceful, until then one should perform pure actions.

परस्परोपयोगित्वाद्बाह्याभ्यन्तरशुद्धयोः। वियोगो नैव कार्योऽत्र बुधैरादेहमोचनात्॥६६॥
Because the external and internal purifying actions are mutually beneficial, hence, intelligent men, as long as alive, should not reject any one of them.

यः शुद्धपक्षो हंसः स ऊर्ध्वं गच्छति चाम्बरे। अशुद्धपक्षः श्येनस्तु व्योमगोऽपि पतत्यधः॥६७॥
The swan who has pure and healthy wings, he goes above in the sky. A hawk, with impure wings, even if he goes in the sky, falls down.

छिन्नपक्षो हंसोऽपि नोर्ध्वं गन्तुमितोऽर्हति। अतः शुद्धद्वयं मुख्यं साधनं मुक्तये विदुः॥६८॥
Even a swan with torn wings is unable to ascend above. Hence, both kinds of purity, internal as well as external, are known to be the main means of liberation.

यद्यप्याभ्यान्तरं शुद्धं बाह्यशुद्धनिवर्तकम्। भवत्येतेन साम्यं न तयोरिति च केचन॥६९॥
Even though some opine that the external and internal purity are not equivalent because internal purity does away with the need of external purity;

तथापि बाह्यविलयसमकाललयात्परम्। आभ्यान्तरं समं तेन बाह्येन स्यात्स्वकर्मणा॥७०॥
Even then, because dissolution of mind happens at the same time as dissolution of body, by this the external purity achieved through one's pure external actions, is equivalent to internal purity.

आभ्यान्तरं च तच्छुद्धं कर्म द्विविधमुच्यते। सम्प्रज्ञातसमाध्याख्यमसम्प्रज्ञातनाम च॥७१॥
The internal pure actions is said to be of two types, one called samprajnaata samaadhi and the other named asamprajnaata samaadhi.

जीवन्मुक्तेः पुरावृत्तमाद्यं कर्म स्वमानसम्। पुरा विदेहमुक्तेस्तु वृत्तमन्यत्स्वमानसम्॥७२॥
A jivanmukta has performed his mental actions earlier but a videha mukta has performed (only) actions other than mental ones. (That is by performing non-metal or physical actions, one can obtain only videha mukti. To attain jivanmukti, one has to perform mental-actions like samaadhi. Physical actions cannot lead to jivanmukti.)

मानसत्वात्समाधेश्च कर्मत्वोक्तिर्न दूष्यते। अनन्यविषयत्वाच्च तत्फलं नैव नश्वरम्॥७३॥
Because practice of samadhi is a mental activity, but calling it 'karma' is not inappropriate. Since it's objective is the same as that of physical actions, hence the fruits of mental actions are not destroyed (but rather reinforce the fruits of physical actions).

अन्तःशुद्धिरबहिःशुद्धिं यथा नॄणामपेक्षते। बहिःशुद्धिस्तथैवान्तःशुद्धिं च नियमेन हि॥७४॥
Just like internal purity of men expects external purity, similarly, as per rule, external purity expects internal purity.

यस्य कर्मसु शुद्धेष्वप्यौदासीन्यं विजायते। तस्यैव जन्मसांकर्यमनुमेयं विपश्चिता॥७५॥
Who has an developed an attitude of indifference even towards pure actions, his being wrongly disposed in life should be concluded by a wise man.

विरोधो जायते यस्य ज्ञानकर्मसमुच्चये। तस्यैव जन्मसांकर्यमनुमेयं विपश्चिता॥७६॥
Who has an opposition between his knowledge and actions, his being wrongly disposed in life should be concluded by a wise man.

यः श्रौतं कर्म हित्वान्यत्तान्त्रिकं समुपाश्रयेत्। तस्यैव जन्मसांकर्यमनुमेयं विपश्चिता॥७७॥
Who, having rejected Vedic duties, depends on tantrik duties, his being wrongly disposed in life should be concluded by a wise man.

यश्चान्तरं च तत्कर्म मन्यते मन्दगोचरम्। तस्यैव जन्मसांकर्यमनुमेयं विपश्चिता॥७८॥
Who considers internal actions as sluggish, his being wrongly disposed in life should be concluded by a wise man.

अशुद्धकर्मनिष्ठः सन्शुद्धं निन्दति यः सदा। तस्यैव जन्मसांकर्यमनुमेयं विपश्चिता॥७९॥
Who is dedicated to impure actions and always condemns pure actions, his being wrongly disposed in life should be concluded by a wise man.

शुद्धं पश्यति यः शान्तमक्षिरोगीव भास्करम्। तस्यैव जन्मसांकर्यमनुमेयं विपश्चिता॥८०॥
Who sees pure actions as dull just like a man with diseased eyes sees the sun as dull, his being wrongly disposed in life should be concluded by a wise man.

विशुद्धवंशप्रभवं महामतिं विशुद्धबाह्यान्तरकर्मभास्वरम्।
विशुद्धवेदान्तरहस्यवेदिनं विद्वेष्टि यः संकर एव नेतरः॥८१॥
The one who resents the one who is born in a pure race, who is highly intelligent, who is shining by the virtue of his internal and external purity, who knows the secrets of upanishads, he is only confounded and nothing else.

अशुद्धवंशप्रभवं सुदुर्मतिं स्वशुद्धकर्मद्वयनष्टतेजसम्।
अशुद्धतन्त्रार्थविदं नराधमं यः श्लाधते संकर एव नेतरः॥८२॥
The one who commends the one who is born in an impure race, who is highly foolish, whose splendor born out of the two pure actions is destroyed, who knows the meanings of the impure tantras only, who is a low grade man, he is only confounded and nothing else.

॥इति सूर्यगीतायां द्वितीयोऽध्यायः॥